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Journal articles on the topic 'Rukhṣah'
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1
Rafi, Irsyad. "Golongan yang Mendapatkan Rukhṣah dalam Ibadah Puasa dan Konsekuensi Hukumnya." Nukhbatul 'Ulum 4, no. 2 (December 21, 2018): 150–72. http://dx.doi.org/10.36701/nukhbah.v4i2.47.
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This study described the groups granted with Rukhsah (concession) in Fasting and its Legal Consequence. The method used in this study is library research. Various literature was collected to obtain data and facts. These data are collected, sorted, selected and then analyzed to answer the four primary studies that are what is the definition of Rukhsah in general, what are the obstacles that allow Rukhsah to be granted, what is the concept of Rukhsah in fasting? And which categories are granted with the Rukhsah in fasting and what are the legal consequences? The results of the study showed that the Rukhsah is a law that applies based on an argument, which violates existing legal arguments (the original law / azīmah) due to udzur (obstacles). The obstacles as the cause of Rukhshah includes: journey (safar), sickness, necessity, forgetfulness, ignorance, conditions that are very difficult to avoid, and insufficiency. Briefly udzur (obstacles) or the requirements of Rukhsah could be: emergency (ad-darūrah), or the existence of difficulties (al-masyaqq ḍah) or just needs (al-hājah). Rukhsah is concession and the form of concession is ḍ concession granted for not fasting in the month of Ramadhan with the consequence of replacing the missed fasting in accordance with the Shari'ah known as qadāḍ’ or fidyah. The Groups that are granted with the Rukhshah in Fasting are sick people, travelers, menstrual and pureperal women, old people, pregnant or breastfeeding woman. Those are udzur or the causes of a woman to be granted with Rukhsah for not fasting
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Siregar, Ahmad Sholihin. "Rekonstruksi Hukum Waḍ`ī: Pembaharuan Usul Fikih dan Respon terhadap Kajian Fikih." Al-Manahij: Jurnal Kajian Hukum Islam 12, no. 2 (December 5, 2018): 233–46. http://dx.doi.org/10.24090/mnh.v12i2.1762.
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This study aims to reconstruct the waḍ’ī law in uṣūl fiqh. This reconstruction is important considering the facts: mubṭil which is always cited in fiqh, has no referrence to uṣūl fiqh, the ambiguity of waḍ’ī’s definition and its unsystematic function as explained in uṣūl fiqh. The reconstruction of waḍ’ī law in this article consisted of: 1) adding mubṭil to waḍ’ī law. Mubṭil, as a decree of Allah (khiṭābullāh) which stipulates something as the cause of the cancellation of acts, is required in law because it is needed in explaining the law of acts, it is not the opposite of conditions (syarṭ), and the decree (khiṭāb) about mubṭil is found in the Qur’an; 2) ‘azīmah should also be determened as khiṭābullāh, which stipulates something as a special reason for the enactment of general law from special law, in addition to the initial definition. 3) the waḍ’ī law should be defined implicitly and exclusively as khiṭābullāh, assigned something as determinant factor or measurement for mukallaf’s (legal subjects) deeds. 4) Restructuring of waḍ’ī law according to its function, i.e. by measuring taklīfī law, it must be divided into three parts systematically, namely: pre-acts (sabab-māni`-rukhṣah-’azīmah), in acts (syarṭ-mubṭil), and post-acts (ṣaḥīḥ-bāṭil).
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Siregar, Syapar Alim. "Keringanan Dalam Hukum Islam." Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial 5, no. 2 (April 26, 2020): 284–97. http://dx.doi.org/10.24952/el-qonuniy.v5i2.2155.
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Do Muslims have relief in implementing Islamic law? answer, he, that is rukhshah. Rukhsah is the religiousness given by the Shari'a to a Muslim who fulfills his terms and conditions. For example, when a person on a trip he is entitled to the reliefs that have been given by Shara ', including praying or calling' prayers, breaking the fast during the day of Ramadan, sweeping khuf for three days, performing sunnah prayers on a vehicle, leaving Friday prayers 'at, eat the carcass when it is in dharurat.
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Asri, Zulfiah Sam, and Rezky Damayanti. "Salat Jumat Setelah Salat Hari Raya Id Saat Pandemi Covid-19 dalam Perspektif Hukum Islam." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 3 (August 10, 2020): 472–83. http://dx.doi.org/10.36701/bustanul.v1i3.187.
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This study aims to find out how the laws of Friday prayers after Eid prayer in an Islamic perspective and how the laws of Friday prayers after Eid prayers during the Covid-19 pandemic. The research method used is library research (library research), namely through literature review related to the above problems, with normative and historical approaches. The research results found are as follows; First, the law of Friday prayers after the Eid prayer is disputed by scholars in three views: First opinion: Friday prayers are compulsory for people who attend holiday prayers like Friday on any other day. Second opinion: Rukhṣah is given to leave Friday prayers for Muslims who come from hamlets to the city to perform special prayers and Friday prayers. Third opinion: A person who has performed the Eid prayer, his obligation to perform Friday prayer is null and void, but it is appropriate for the priest to establish Friday prayers so that people who wish to attend them can attend. And for Muslims who have attended the holiday prayers, they are obliged to do the midday prayer on time if they do not do the Friday prayers. As for the law of implementing Friday prayers after the implementation of the Ied prayers in the midst of the Covid 19 pandema, the law of returning to the original law will still be mandatory for areas or zones that are still considered safe in carrying out Eid prayers in congregation
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Syar’i, Makmun. "Akar Sejarah Pemikiran al-Shâtibî tentang Rukhsah." ISLAMICA: Jurnal Studi Keislaman 6, no. 1 (January 22, 2014): 87. http://dx.doi.org/10.15642/islamica.2011.6.1.87-103.
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<p>Al-Shatibi is known in the history of Islam as a prioner in the theory of Syari’ah. He wrote al-Muwafaqat, his magnum opus. This paper deals with this historic figure by referring to his theory concerning rukhsah; an exemption given to Muslim in performing the rites for certain and acceptable reason. The paper will look at this concept by considering the background in which it is propounded. We believe that his theory is not conceptualised out of the blue. Two key words will be used to embark on this task, namely ‘adamu al-Haraj and (tatbîq). The former is about the removing the difficulty from man, and the latter is about the application of the Syari’ah in the live of individual. By using the first concept, the paper will try to reconstruct the fact that in propounding his theory of rukhsan, al-Syatibi always keeps in mind the fact that Islam is revealed mainly to make life easy, and not vice versa. By using the second concept in the meantime, we try to show that the Syari’ah laws—rukhsah included—are revealed to apply (the application Syari’ah is not always in political context).</p>
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Abrar, Abrar. "The Attitude of The Tablighi Jamaat Toward Covid-19 Pandemic." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 242–72. http://dx.doi.org/10.15642/islamica.2021.15.2.242-272.
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Covid-19 pandemic, which struck the world globally and rapidly, has caused significant fatalities. The government has implemented strict health protocols to suppress the spread of coronavirus. The reckless attitude of Tablighi Jamaat to hold “ijtima” amidst the massive spread of the virus is considered as an anomaly in preventing the Covid-19 pandemic and contradicts with the Fatwa of MUI (Indonesian Ulama Council) No. 14 of 2020 regarding the Implementation of Worship during Covid-19 Condition. This paper aims to find out the attitude of Tablighi Jamaat toward pandemic from the perspective of ḍarūrah (Naẓariyyat al-Ḍarūrah) theory by Wahbah al-Zuḥaylī. The writer gives a critical note of the arguments expressed by the Tablighi Jamaat and trying to show a more enlightening reconstruction of the fiqh (Islamic law) paradigm. The results of the study show that Tablighi Jamaat is a religious group that does not care about Covid-19. This attitude was triggered by the assumption that the existence of coronavirus is still in doubt. The doubt generates the understanding of fiqh that has not considered the corona issues as the ‘udhr category, which allows rukhṣah and abort the original law (‘aẓīmah), either in mashaqqah or ḍarūrah. The article assumes that the religious group’s narration that ignored the Covid-19 gives its members the feeling of peace and comfort, but it is counter-productive with the attempt to prevent the spread of Covid-19. It is necessary to reconstruct the fiqh paradigm to bring together science and religion, which is marked by the application of religious reasoning and sciences at the same time.
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Salsabilla, Inas Safira, Dea Falestri, and Ika Wulandari. "Rukshah Beribadah di tengah Wabah Covid-19 dengan Mengutamakan Maslahah Mursalah." An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial 8, no. 1 (July 7, 2021): 147–65. http://dx.doi.org/10.36835/annuha.v8i1.360.
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Worship is the obligation of a Muslim who obeys the creator. In carrying it out is a must for his people, and there is no reason whatsoever to abandon this obligation. These obligations include Prayer, Fasting, Zakat, Hajj which are pillars or pillars of Islam that must be believed and implemented. Humans have no reason to be able to leave these obligatory prayers because in Islam there is relief or it is called Rukhsah. Rukhsah can be carried out when someone is of age which is allowed according to the terms and conditions. In this discussion, Rukhsah was carried out because there was an outbreak or a Covid-19 pandemic that had hit all over the world, including the country of Indonesia. Due to the pandemic, all activities that gather time are canceled including worship and are carried out from their respective homes. Therefore Rukhsah is densely carried out during the current pandemic to make it easier to carry out worship.
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Jailani, Ruhi Fadzlyana, Arief Hamid, Affirul Chairil Ariffin, Hanizah Ngadiron, Mohammad Nazri Dewa, Mohd Asha’ari Bain, Mohd Shaffid Md Shariff, Nor Eyzawiah, and Mohd Dzulkhairi Mohd Rani. "“Rukhsah” Solat Among Hospitalized Patients: Where Are We Now?" Advanced Science Letters 23, no. 5 (May 1, 2017): 4615–18. http://dx.doi.org/10.1166/asl.2017.8944.
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Norcahyono, Norcahyono. "PENERAPAN KAIDAH RUKHSHAH PADA KASUS HUKUM KELUARGA." Jurnal Hadratul Madaniyah 8, no. 1 (June 9, 2021): 40–51. http://dx.doi.org/10.33084/jhm.v8i1.2439.
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Penelitian ini dilatarbelakangi oleh pemikiran yang menganggap rukhshah sebagai keringanan mutlak yang diberikan syariat tanpa memperhatikan beberapa syarat dan kaidah-kaidah yang dibenarkan. Berdasarkan permasalahan tersebut peneliti tertarik untuk mengungkap hakikat rukhshah dan penerapannya pada kasus hukum keluarga menggunakan metode deskriptif-analitik. Berdasarkan fokus masalah penelitian ini menghasilkan tiga hal: (1) Hakekat rukhshah adalah keringanan-keringanan yang telah diberikan syariat islam sebagai bentuk keringanan dalam melaksanakan syariat islam berdasarkan kondisi atau syarat yang dibenarkan, bukan untuk tujuan melakukan perbuatan maksiat. (2) Kaidah pokok dari kaidah الرخص لا تناط بالمعاصي adalah المشقة تجلب التيسر. (3) Penerapan kaidah الرخص لا تناط بالمعاصي, pada kasus hukum keluarga akan membantu para Mukallaf bersikap lebih bijak dan bertanggungjawab ketika mengambil rukhshah sebagai bentuk keringanan yang diberikan syariat, bukan untuk tujuan mendhalimi dan maksiat.
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Aḥmad bin Muḥammad bin ‘Abd al-Hādī. "الرخصة الشرعية: تعريفها وأقسامها ومسائل تتعلق بها." البصيرة: مجلة الدراسات الإسلامية 2, no. 1 (April 27, 2021): 66–83. http://dx.doi.org/10.36701/bashirah.v2i1.330.
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Allah SWT. has bestowed Muslims with many advantages and specialties that are not given to other people, among the greatest gifts that Allah 'azza wajalla has given to the Islamic law as well as differentiating it from the previous ummah, namely the existence of relief and eliminating distress according to the passages of the Qur'an and sunnah show this. This study aims to explain the nature of the Rukhshah Syar'iyyah (reliefs) and some of the problems associated with it and to explain the strongest opinion of the differences of opinion of the scholars. The method used in this research is the descriptive analysis method. The results of this study indicate that Rukhshah is a shar'i law that changes from difficult to easy due to an age that causes it to take this relief while still having the original legal cause. There are also some important issues related to the Rukhshah which have an impact on contemporary life. Amongthese are that the Rukhshah is a branch, not the original law and that an immoral person cannot choose an existing Rukhshah, as well as not looking for loopholes to always get one.
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Nawwir, Yush. "Masyaqqah dan Rukhshah Bagi Orang Sakit." Al-Tafaqquh: Journal of Islamic Law 1, no. 1 (August 5, 2020): 9. http://dx.doi.org/10.33096/altafaqquh.v1i1.11.
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Masyaqqah dan rukhshah adalah ibarat dua sisi mata uang yang berbeda namun tak dapat dipisahkan. Hubungan keduanya bisa disebut sebagai hubungan sebab akibat, artinya setiap ada masyaqqah dalam menunaikan kewajiban, maka harus ada rukhshah dalam melaksanakan kewajiban tersebut sehingga seorang mukallaf yang diberi kewajiban mampu menunaikan kewajibannya dalam bentuk yang lebih mudah dan longgar. Dengan cara seperti ini, maka seseorang mukallaf akan mengetahui bahwa sebuah kewajiban harus ditunaikan walau dalam kondisi apapun dan akan merasakan betapa rahmat Allah swt senantiasa menyertai manusia.
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Fathoni, Na’imah. "AL-RUKHSHAH LA TUNATU BIL MA’ASHI, DASAR DAN KAIDAH PENERAPANNYA AL-RUKHSHAH LA TUNATU BIL MA’ASHI." Al-Risalah 5, no. 1 (January 5, 2015): 53–74. http://dx.doi.org/10.34005/alrisalah.v5i1.388.
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Kaedah al-Rukhshah la Tunatu bi al-Ma’ashi adalah bahwa Rukhshah tidak boleh digunakan untuk melakukan maksiat. Rukhshah merupakan keringanan yang diberikan Allah kepada orang mukallaf dalam kondisi-kondisi tertentu yang menghendaki keringanan.. Dalam hal ini keringanan tersebut ada beberapa bentuk, yaitu: Keringanan dalam bentuk menggugurkan kewajiban, seperti bolehnya meninggalkan shalat jum’at, haji, ‘umrah dan jihad dalam keadaan udzur. Keringanan dalam bentuk mengurangi kewajiban; seperti meng-qashar shalat empat raka’at menjadi dua raka’at bagi orang yang berada dalam perjalanan. Keringanan dalam bentuk mengganti kewajiban; seperti mengganti wudhu’ dan mandi dengan tayamum karena tidak ada air; mengganti kewajiban berdiri dalam shalat dengan duduk, berbaring atau dengan isyarat dalam keadaan tidak mampu; kewajiban mengganti puasa wajib dengan memberi makan fakir miskin bagi orang tua yang tidak mampu berpuasa. Keringanan dalam bentuk mendahulukan pelaksanaan kewajiban; seperti membayar zakat fitrah semenjak awal Ramadhan, padahal waktu wajibnya adalah pada akhir Ramadhan. Mendahulukan mengerjakan shalat ashar pada waktu zhuhur dalam jama’ taqdim diperjalanan. Keringanan dalam bentuk mengubah kewajiban; seperti cara-cara pelaksanaan shalat dalam perang yang berubah dari bentuk biasanya yang disebut shalat khauf. Keringanan dalam bentuk penangguhan pelaksanaan kewajiban, seperti pelaksanaan shalatzhuhur dalam waktu ashar pada jama’ takhir karena dalam perjalanan, menangguhkan pelaksanaan puasa Ramadhan ke waktu sesudahnya dalam bentuk qadha karena sakit atau dalam perjalanan. Keringanan dalam bentuk membolehkan mengerjakan perbuatan haram dan meninggalkan perbuatan wajib karena udzur, seperti kebolehan memakan babi atau bangkai karena dalam keadaan terpaksa, Tetapi keringana-keringanan tersebut di atas tidak berlakubagi orang yang bertujuan melakukan maksiat, misalnya bagi yang melakukan perjalanan untuk tujuan mencuri, maka dia tidak dibenarkan menggunakan rukhshah atau keringanan-keringanan yang diberikan Allah bagi orang mukallaf, karena Rukhshah tidak boleh digunakan untuk melakukan perbuatan maksiat.
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Permana, Yudi, and Lenny Yanthiani. "URGENSI DAN APLIKASI QAWA’ID AL-FIQHIYYAH TENTANG KONSEP ‘FII AL-AKHDZI BI AR-RUKHSOH’ DALAM PENGEMBANGAN EKONOMI SYARIAH." Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah 2, no. 1 (March 3, 2020): 1–19. http://dx.doi.org/10.47467/alkharaj.v2i3.71.
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ABSTRACT
This research is aimed to identify the urgency and the use of the concept of ‘Fii al-Akhdzi Bi Ar-Rukhsoh’ in the development of Islamic Economics. As we know, the Islamic economics field is classified as the Muamalah field which has possibility to be developed with different approaches.
The research methodology which was used in this study used the qualitative and library research approaches, including Arabic, English and Indonesian literature.
The result showed that the concept of Fii al-Akhdzi Bi Ar-Rukhsoh can be one of qawaids to develop Islamic economics. For example: The concept can be applied to answer the hukm of debt trading, and others.
ABSTRAKSI
Penelitian ini dimaksudkan untuk mengidentifikasi urgensi dan penerapan konsep Fii al-Akhdzi Bi Ar-Rukhsoh dalam pengembangan ekonomi syariah. Sebagaimana diketahui, kajian ekonomi syariah merupakan kajian muamalah yang memungkinkan untuk dikembangkan dengan menggunakan berbagai pendekatan.
Metode yang digunakan dalam penelitian ini menggunakan metode kualitatif dan studi pustaka, baik literatur berbahasa arab, inggris dan Indonesia.
Hasilnya konsep Fii al-Akhdzi Bi Ar-Rukhsoh bisa menjadi salah satu kaidah dalam mengembangkan ekonomi syariah. Misalnya: Konsep tersebut bisa dikembangkan dalam penetapan hukum atas jual beli secara kredit, dan sejenisnya.
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Amel, Camelia Rizka Maulida. "Konsep Rukhs}ah bagi Tenaga Medis dengan Alat Pelindung Diri saat Menangani Pasien COVID-19." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 22, no. 2 (May 19, 2020): 262–82. http://dx.doi.org/10.15642/alqanun.2019.22.2.262-282.
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Many scholars have discussed the principle of freedom on Islamic law, Particularly the topic related to qawa'id fiqhiyyah and one of which is the principle of al-mashaqqah tajlibu al-taysir (Difficulty calls for facilitation). This research is a qualitative study in which the method used is a descriptive and qualitative one to analyze or describe facts or problems that arise in the medical team with personal protective equipment (APD) relating to MUI fatwa number 17 of 2020 through direct or indirect approach and its relevance to the concept of rukhsah in the rules of al-mashaqqah tajlib al-taysir (Difficulty calls for facilitation). This article concludes that a rukhsah relating to the principle of al-mashaqqah tajlib al-taysir which give rise to the difficulty relating to the massive spread of Covid-19 is not because of negligence but the use of APD while it is not possible to perform wudu' or use dust (tayammum), so the medical team falls under the category of faqid al-tahurain. Thus, the medical personnel who wears APD are permissible to perform prayer without performing wudhu' or tayammum.
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Fahimah, Iim. "POLIGAMI DALAM PERSPEKTIF USHUL Al-FIQH." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 4, no. 2 (July 7, 2018): 99. http://dx.doi.org/10.29300/mzn.v4i2.1014.
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Abstract: In the Qur’an, the issue of polygamy is only mentioned in verses 3 and verse 129. In verse 3 talks about the permissibility of polygamy, in verse 129 it talks about the difficulty and inability of a husband to do justice to wives. This means that the permissibility of polygamy is bound by strict conditions which means if the condition is not met, then polygamy should not be done. In the perspective of ushul fiqh to be reviewed is the polygamy verse which includes amr shigat and its legal implications and ta’arud al-adillah in the polygamy verse related to fair terms for polygamy perpetrators against his wives. The three editors used in the Qur’an are the orders of marrying women -women are considered good, so scholars differ when giving the meaning of the verse. Some say a maximum of 4, there are 8, there is also a limit of 16. Furthermore scholars also differed whether the rukhsah one, or more than one. In this case, the author is more likely to say that polygamy is rukhsah, while his azimah remains one. Polygamy is permissible if the situation requires polygamy, but if with monogamy there is no problem, then monogamy is better.
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Damiri, Ahmad. "KAIDAH HUKUM YANG BERKAITAN DENGAN RUKHSOH DAN AZIMAH." ADLIYA: Jurnal Hukum dan Kemanusiaan 8, no. 2 (May 29, 2020): 249–66. http://dx.doi.org/10.15575/adliya.v8i1.8630.
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Hukum Islam pasca wafatnya Rasulullah saw merupakan produk pemikiran dan ijtihad para fuqaha yang digali dari sumber hukum Islam yang bersifat universal dan permanen. Hukum Islam jenis ini dapat dikatakan sebagai doktrin hukum Islam yang bersifat lokal dan tidak kekal karena ia merupakan jawaban-jawaban yuridis terhadap problematika kehidupan sosial, di dalam Ilmu Fiqh kemampuan seorang mukallaf dalam melaksanakan Ubudiyah selalu dihadapkan pada kondisi dan situasi yang dihadapinya, dimana kondisi dan situasi tersebut dapat mempengaruhi kemampuannya dalam melaksanakan Ubudiyah tersebut. Mengenai situasi dan kondisi para mukallaf yang mendapatkan hambatan dalam melaksanakan kewajiban ubudiyahnya, baik hambatan itu berasal dari dirinya maupun dari luar dirinya, ushul fiqh mengatur kaidah-kaidah ketetapan dan keringanan yang dikenal dengan istilah rukhsoh dan Azimah. Makalah ini berusaha memaparkan secara singkat tentang kaidah-kaidah yang berkaitan dengan Rukhsoh dan ‘Azimah tersebut.
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Arifin, Zainal, Muhammad Aqsha, and Muhammad Fauzi Lubis. "THE IMPLEMENTATION OF FASTING FIDYAH ACCORDING TO IMAM SYAFI’I IN PAYA GELI VILLAGE OF SUNGGAL DISTRICT DELI SERDANG." Dharmawangsa: International Journal of the Social Sciences, Education and Humanitis 1, no. 2 (March 30, 2020): 19–27. http://dx.doi.org/10.46576/english.v1i2.601.
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But there’s a scripture deduction in Al- Baqarah (184) : Meaning : “And upon those who are able (to fast, but with hardship) a ransom ( as suitable) offeeding a poor person (each day).” This verse explained that Rukhsah was given byAllah for certain person. Study of fasting fidyah according to Imam Syafi”i are: (a)senile person cause Elderly; (b) a prolonged illness that can’t possibly cure, (c).Pregnant and nursing woman who are worried for their children. (d) died person andhave a fasting load that wasn’t on Qada in his lifetime.
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Bunyamin, Mahmudin. "‘Adam Al-Haraj: Aplikasi Rukhshah dalam Implementasi Hukum Islam dalam Kehidupan Masyarakat Modern." AL-'ADALAH 15, no. 1 (December 20, 2018): 101. http://dx.doi.org/10.24042/adalah.v15i1.1975.
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One of the principles of Islamic teachings is to ease people’s lives or to eliminate the difficulty. If in a certain occasion, people find it difficult (masyaqqah) to perform any obligations, Islam then gives a relief (rukhshah). For instance, when Muslims are travelling (safar) with a certain distance, they will get any easiness for their obligations, such as prayer. However, there is condition for the easiness. Given to the two situations, first people who travelling by air plane with hundred kilometers distance are comfortable because of the plane and they can travel fast. Another situation is people spending for ages because of the traffic jam are exhausting because of long journey. Those people who travel by plane are eligible to obtain rukhshah because they travel with hundred kilometers distance, while those who are stuck in the traffic jam are not. These situations absolutely need to be investigated.
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Shafra, Shafra. "NIKAH KONTRAK MENURUT HUKUM ISLAM DAN REALITAS DI INDONESIA." Marwah: Jurnal Perempuan, Agama dan Jender 9, no. 1 (June 2, 2010): 15. http://dx.doi.org/10.24014/marwah.v9i1.469.
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The aim of this article is to give the understanding of nikah mut’ah. It had been allowed in Islam in form of rukhsah. It is not halal or may absolutely. Then, it was prohibited forever and ever. Sunni prohibited it whereas Syi'ah allowed it. Rasullah’s friends did nikah mut’ah because they were far from house in order to battling and military operation. A period of that was also still represented transitory time of habit of Jahiliyah. For a while, in Indonesia most of nikah mut’ahs did because of sex, and finances. Marriage contract may not comprehend simply then it is legal on behalf of religion, because it is assumes more respectable compared to adultery.
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Sarkar, Asis, Subhash Chandra Panja, and Dibyendu Das. "Fault tree analysis of Rukhia gas turbine power plant." HKIE Transactions 22, no. 1 (January 2, 2015): 32–56. http://dx.doi.org/10.1080/1023697x.2015.1008394.
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Alfa, Fathur Rahman. "EKLEKTISISME MAHDZAB (TALFIQ) DALAM PERSPEKTIF USHUL AL FIQH." Jurnal Ilmiah Ahwal Syakhshiyyah (JAS) 1, no. 2 (December 30, 2019): 83. http://dx.doi.org/10.33474/jas.v1i2.4994.
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Ulama mutaakhirin menghukumi tidak diperbolehkannya beribadah yang “overlapping” dalam bingkai mahdzab, dengan berdasarkan berbagai hukum yang berbeda-beda diantara Imam Imam mahdzab. Bahkan sebagian ulama Hanafiah dan Syafiiyah mengatakan bahwa talfiq itu diperbolehkan secara ijma’. Tetapi seorang ahli ushul Fiqh asal Syiria, Wahbah Al Zuhaili mengatakan: bahwa batalnya talfiq secara mutlaq masih memerlukan argumentasi dan dalil yang kuat, karena bagaimanapun hal ini memerlukan perincian dan pengamatan yang cermat diantara sekian pendapat ulama antar mahdzab. masalah talfiq hukum yang hanya bertujuan tatabbuu’r rukhash, artinya mencampur aduk hukum dalam satu masalah dari berbagai mahdzab dan atau berbagai pendapat dari mujtahid/mufti, dengan maksud mencari keringanan-keringanannya saja. Mengenai tatabbuu’r rukhash (mencari keringanan-keringanannya saja), ini dapat disimpulkan dalam beberapa pendapat: Pertama, fuqaha yang melarang orang mencari yang ringan-ringan saja dari berbagai mahdzab pada tiap-tiap masalah. Kedua beberapa ulama terdapat memperbolehkan talfiq harus berdasar udzur. Bila talfiq dilakukan oleh suatu negara dalam pembentukan suatu peraturan yang akan dijalankan umat islam, maka tidak ada alasan untuk menolaknya karena suatu Negara dalam berbuat untuk umatnya berdasarkan kemaslahatan umum.Kata kunci: Eklektisisme Mahdzab (Talfiq) Perspektif Ushul Al Fiqh
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Hassan, Paiz, and Mohd Anuar Ramli. "Isolasi Sosio-Budaya Masyarakat Orang Asli di Malaysia dan Kesannya Terhadap Pentafsiran Hukum Islam." Journal of Fatwa Management and Research 21, no. 1 (July 8, 2020): 1–20. http://dx.doi.org/10.33102/jfatwa.vol21no1.304.
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Majority of the indigenous people who are the original inhabitants in Malaysia inhibit the remote area of tropical forest which is rich in natural resources. Their lives are separated from the outside community due to several factors such as geography, low literacy, negative perceptions of the surrounding community, and the closed-door attitude of the indigenous people. Consistent preaching activities have changed the faith of the indigenous people from animism orientation towards believing in the Oneness of God. The practice of Islam as a way of life in the lives of indigenous peoples is found to be difficult to practice because the fiqh approach presented to them does not celebrate their local condition. In this regard, this study will examine the socio-cultural isolation of indigenous peoples and their impact on the interpretation of Islamic law. To achieve this objective, the researchers have applied the library research method by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that there is rukhsah and taysir approach given to isolated people as well as with local background to facilitate the religious affairs of the indigenous people. Abstrak Majoriti masyarakat Orang Asli yang merupakan penduduk asal di semenanjung Malaysia mendiami kawasan pedalaman di hutan hujan tropika yang kaya dengan khazanah alam. Kehidupan mereka terasing daripada masyarakat luar disebabkan beberapa faktor seperti geografi, kadar literasi yang rendah, pandangan negatif masyarakat sekitar dan sikap tertutup masyarakat Orang Asli. Gerakan dakwah yang dijalankan secara konsisten telah membawa perubahan kepercayaan sebahagian masyarakat Orang Asli daripada berorientasikan animisme kepada mempercayai Tuhan yang Esa. Pengamalan Islam sebagai cara hidup dalam kehidupan masyarakat Orang Asli didapati agak sukar untuk dipraktikkan lantaran pendekatan fiqh yang disampaikan kepada mereka tidak meraikan suasana setempat mereka. Sehubungan itu, kajian ini akan meneliti keadaan isolasi sosio-budaya masyarakat Orang Asli dan kesannya terhadap pentafsiran hukum Islam. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati terdapat rukhsah dan pendekatan taysir diberikan kepada mereka yang hidup terasing serta berlatar belakang budaya setempat bagi memudahkan urusan keagamaan masyarakat Orang Asli.
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Syamsuddin, Syamsuddin. "Keringanan (Rukhshah) Meniadakan Shalat Jumat dan Shalat Jama’ah serta Kewajiban Menaati Ulul Amri." Al-'Adl 13, no. 2 (July 24, 2020): 165. http://dx.doi.org/10.31332/aladl.v13i2.1869.
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Abd Razak, Muhamad Afiq, and Mohd Anuar Ramli. "The Concept of `Umūm al-Balwā in the Shade of Taṣawwuf: Wisdom Between Concession (Rukhsah) and Being Abstinence (Wara‘)." Jurnal Akidah & Pemikiran Islam 20, no. 1 (June 28, 2018): 213–28. http://dx.doi.org/10.22452/afkar.vol20no1.7.
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Syamsuri, Syamsuri. "Pesantren dan Fiqih Disabilitas : Studi Atas Pemahaman Santri Pondok Pesantren di Probolinggo Jawa Timur." AT-TURAS: Jurnal Studi Keislaman 6, no. 2 (December 28, 2019): 132–65. http://dx.doi.org/10.33650/at-turas.v6i2.818.
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Abstract: The rise of disability fiqh studies in several universities is inversely proportional to the study of fiqh in pesantren. The pesantren, known as the place of tafaqquh fi al-din, did not hear its role in guarding the study of disability fiqh. This study tries to find out the understanding of santri in Probolinggo, East Java, about the disability fiqh and the factors that influence the understanding. The results of the study concluded that the understanding of santri in Probolinggo East Java on disability jurisprudence positions persons with disabilities as centers of study, has formal legal character, denies the ethical-moral approach, and is trapped in the discourse of rukhsah or the provision of dispensation. This understanding is influenced by reading material that is used as a reference, understanding that is transformed by teachers and senior santri, lack of experience in dealing with persons with disabilities in daily life and experience in following studies of disability with multiple perspectives.Keywords: Islamic School and Disability Fiqh
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Planat, Michel, and Zafer Gedik. "Magic informationally complete POVMs with permutations." Royal Society Open Science 4, no. 9 (September 2017): 170387. http://dx.doi.org/10.1098/rsos.170387.
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Eigenstates of permutation gates are either stabilizer states (for gates in the Pauli group) or magic states, thus allowing universal quantum computation (Planat, Rukhsan-Ul-Haq 2017 Adv. Math. Phys. 2017, 5287862 ( doi:10.1155/2017/5287862 )). We show in this paper that a subset of such magic states, when acting on the generalized Pauli group, define (asymmetric) informationally complete POVMs. Such informationally complete POVMs, investigated in dimensions 2–12, exhibit simple finite geometries in their projector products and, for dimensions 4 and 8 and 9, relate to two-qubit, three-qubit and two-qutrit contextuality.
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Adawiyah, Rabiatul, Agustinawati Umaternate, and Risqika Yuliatantri Paramawidhita. "Edukasi Penggunaan Obat Saat Bulan Ramadhan Ditinjau dari Kesehatan dan Kaidah Islam di Lingkungan Warga Aisyiyah Kota Palangka Raya." PengabdianMu: Jurnal Ilmiah Pengabdian kepada Masyarakat 5, no. 1 (December 25, 2019): 77–81. http://dx.doi.org/10.33084/pengabdianmu.v5i1.1093.
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Fasting is defined as worship holding back or abstaining from eating, drinking, and all things that cancel it, starting from dawn to sunset. Although obligatory, fasting has rukhsah (relief), which can be withdrawn, for example, in conditions that can endanger the safety of life or health if fasting is continued. Muslims who undergo fasting can have different medical conditions, for example, patients with hypertension, diabetes mellitus, peptic ulcer, gastroesophageal reflux disease, inflammatory bowel disease, lung disease, heart disease, kidney disease, and pregnancy. Therefore, knowledge of fasting and its effects on various medical conditions. Not many people understand very well about the rules of using drugs when fasting so that therapy does not go well, whereas illness that is not appropriately treated will disrupt our fasting. The solution offered is the existence of this service can provide an understanding to the citizens of Aisyiyah in the city of Palangka Raya about how to use drugs in the month of Ramadan in terms of health science and terms of Islamic principles.
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Syafi'i, Imam. "Niat al-Muqaranah al-Hakikiyyah dan al-Muqaranah al-�Urfiyyah dalam Ibadah Shalat Perspektif Ulama Syafi�iyyah." Al-Istinbath : Jurnal Hukum Islam 4, no. 2 (November 30, 2019): 177. http://dx.doi.org/10.29240/jhi.v4i2.942.
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This research aims to examine and analyze the opinion of Syafi'iyyah scholars about intention in prayer. On this problem, Syafi'iyyah scholars are divided into two opinions, namely from the previous period scholars (Mutaqoddimin) whit his opinion intention of al-Muqoronah al-Hakikiyyah, and from the contemporary scholars (mutaakhkhirin) whit his opinion intention of al-Muqoronah al-Urfiyyah. This research is important because the intention in prayer is compulsory case (rukn) and is the beginning of all forms of worship. Other than that many Muslims doubt in his intention so anxiety arises in them. As research that examines the opinions of the scolars, the method used in this research is library research which descriptive qualitative research, where the object of study is literature in the form works in the yellow books, journal and other books. From the explanation and studies that has done, the intention of al-Muqoronah al-Hakikiyyah as stated by the previous period scholars is a law of origin, one must do when praying. Whereas the intention of al-Muqoronah al-Urfiyyah as stated by the contemporary scholars is rukhsah wajibah because of the udzur that befell a person while doing the prayer.
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Abdul Syatar, Abdul Syatar, Muhammad Majdy Amiruddin, Arif Rahman, and Islamul Haq. "Darurat Moderasi Beragama Di Tengah Pandemi Corona Virus Desease 2019 (Covid-19)." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 13, no. 1 (June 2, 2020): 1–13. http://dx.doi.org/10.35905/kur.v13i1.1376.
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Abstract
The purpose of this article is to elaborate on the essence of maintaining religious moderation amid the covid pandemic 19. The social-religious approach was conducted by observing the facts that occur in society. The result indicates that moderate priorities in religion during the covid pandemic 19 became a necessity. Consequently, maintaining personal safety and the wider community should become a priority due to the absence of alternative rather than forcing the will to carry out worship in the mosque or in certain places. Islamic law provides rukhsah when the ummah is not in proper conditions to do such rituals like praying in the mosque. On the other hand, people are required to better understand fiqh in the pandemic of Covid 19 by not leaving conventional fiqh. Adapting the religious moderation during or after the covid pandemic 19 becomes a necessity, especially relations between humans by avoiding and blocking the transmission of the virus in various ways. Acceptance of the new habit caused by covid 19 from various aspects, especially the worship habits of the people should be considered. The principle of avoiding harm is more important than carrying out benefits is one of the ways in Islam to maintain religious moderation.
Keywords: Religious Moderation; Pandemic; Corona Virus; Covid 19
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Aminullah, Muhammad. "MENGGUGURKAN KANDUNGAN HASIL PEMERKOSAAN MENURUT YUSUF AL-QARDHAWI." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 1, no. 1 (March 28, 2017): 1–11. http://dx.doi.org/10.52266/sangaji.v1i1.68.
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The main point of this essay is the study of Islamic Law about “Perspective of Yusuf Al-Qardhawi at abort the fetus which is effected by rape”. The problem formulations are; firstly what is the law of abort the fetus which effected by rape based on Yusuf Al-Qardhawi’s perspective?, second what the kind of approach to take and set the law by Yusuf Al-Qardhawi to that case? The writer uses the multidisciplinary approach, the instruments of data analyze are deductive, inductive and collaborative. While, to collect the data, writer used the literature approach. The result of this research show that, firstly the law of abort the fetus effected by rape is allowed or legalized based on Yusuf Al- Qardhawi’s perspective, it to be rukhsah to who pregnant due to the rape, except it, if not aborted so will disturb the pregnant safety. But, abort should be done before 40 days of fetus age. Second, Yusuf Al-Qardawi used the Qiyas method to decide the case, it mean that the woman is allowed to abort in an emergency. If it not, so will disturb the pregnant safety, as known that, the core of pregnant is fetus. Finally, the result of research describe how moderate of Yusuf Al-Qardawi to get the benefit of human.
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Mutaqin, Zaenal, and Ridzwan Ahmad. "PRINSIP MEMUDAHKAN URUSAN DALAM SOSIOLOGI ISLAM." TEMALI : Jurnal Pembangunan Sosial 3, no. 1 (March 11, 2020): 236–59. http://dx.doi.org/10.15575/jt.v3i1.7497.
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Fokus kajian ini adalah fiqh al-taisir Yusuf al-Qaradawi. Yusuf al-Qaradawi adalah salah seorang tokoh sangat dikagumi oleh para pengkaji dan peneliti hukum Islam karena fatwa dan pandangannya selalu up to date dan segar disamping gaya bahasanya yang mudah dan tepat. Pendekatan yang digunakannya adalah kesederhanaan dan kemudahan. Namun ada sekelompok umat Islam yang mempertikai fatwa dan pandangan fiqhnya. Maka diperlukan adanya satu penyelidikan berkaitan dengan pemikiran kesederhanaan dan kemudahan yang diusungnya. Kajian ini berbentuk literatur yang berbasis analisis dengan maqasid al-shari’ah. Antara formula yang dianalisis dalam fiqh al-taisir al-Qaradawi adalah: konsep fiqh al-taisir dan seperangkat premis yang digunakan dalam pelaksanaanya, meliputi: isu tentang rukhsah, darurat dan keadaan yang meringankan, memilih yang mudah bukan yang berhati-hati, membatasi masalah yang wajib dan haram, bebas dari fanatisme mazhab, menerapkan prinsip kemudahan dalam masalah yang susah dielakkan, penjagaan maqasid dan perubahan fatwa. Penulis mendapati dari penyelidikan ini bahwa ide kesederhanaan dan kemudahan dalam fiqh al-taisir al-Qaradawi masih bisa diterima dan boleh dijadikan panduan, karena isu yang diusung dalam fiqh al-taysirnya adalah isu-isu khilafiyah yang terbuka dengan perbincangan bukan masalah qat’i yang sudah pasti. Namun di dalam pelaksanaannya tidak boleh digunakan pada setiap isu dan keadaan, disamping itu hendaknya tidak menyimpang dari garis panduan konsep taisir yang digagas oleh para ulama usul fiqh dan selari dengan maqasid al-shari’ah yang menjadi acuan utama dalam falsafah hukum Islam.
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Fakhrizal Idris, Muhammad Yusram, and Azwar Iskandar. "Salat Jumat Daring dalam Perspektif Hukum Islam." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 2, no. 1 (April 21, 2021): 110–29. http://dx.doi.org/10.36701/bustanul.v2i1.326.
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This study aims to: (i) know the valid requirements of Friday prayers; and (ii) analyze the validity of Friday prayers by online from the perspective of Islamic law. This research is qualitative descriptive research with library study techniques and theological-normative (syar’ī) and philosophical approaches. The results of study show that: (i) Friday prayer is a mandatory worship based on the Qur'an, Sunnah and ijmak, which have the pillars and conditions that must be observed for the sake of validity; (ii) the implementation of Friday prayers y online is invalid. At least this can be reviewed from two aspects; first, aspects of the basic principles and objectives derived from Islamic sharia (maqāṣid al-syarī'ah), where keeping Friday prayers in accordance with the Sunnah of the Prophet Muhammad saw. became part of hifzu al-dīn (keeping religion) so that it should not change the pattern of Friday prayer that the original law is a whole building. Islamic law has given rukhsah for every Muslim who is obliged to pray Friday prayer to replace it with Zuhr prayer when there is something that prevents it; second, the aspect of Islamic jurisprudence review, where Friday prayers require the existence of prayer congregations and is not validly performed individually. Analogizing online Friday prayers with online marriage contracts is incorrect because the law of qiyas must be analogous to the original law that has direct evidence and should not be to legal products or other qiyas results.
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Mutakin, Ali. "MENJAMA’ SHALAT TANPA HALANGAN: ANALISIS KUALITAS DAN KUANTITAS SANAD HADITS." Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam 16, no. 1 (April 8, 2017): 87–106. http://dx.doi.org/10.15408/kordinat.v16i1.6456.
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Menjama’ Shalat Tanpa Halangan:Analisis Kualitas dan Kuantitas Sanad Hadits. Shalat merupakan bentuk ibadah badaniyah yang pelaksanaannya memiliki waktu yang sudah ditentukan. Meskipun demikian, tidak semua umat Muslim bisa melaksanakan sesuai dengan waktu yang telah ditentukan. Jamak merupakan solusi akan hal demikian. Jamak merupakan bentuk rukhshah (keringan) yang pelaksanaannya harus berdasarkan udzur yang diperbolehkan oleh syara’. Hadits riwayat Abu Daud No. 1025 dan juga Hadits-Hadits pendukung lainnya, kalau dipahami secara tekstual akan didapatkan kesimpulan kebolehan jamak shalat tanpa ada udzur syar’i, yang demikian akan bertentangan dengan QS. Al-Nisâ’ [3]: 103 yang menyatakan bahwa shalat merupakan bentuk kewajiban yang ditetapkan bagi orang-orang yang beriman yang waktunya telah ditentukan. Sehingga solusi yang paling tepat adalah Hadits yang secara tekstual bertentangan dengan ayat Al-Qur’an tersebut bisa dikompromikan (al-jam‘u wa al-tawfîq) dengan cara mentakwil Hadits tersebut kepada makna yang lebih sesuai atau sejalan dengan makna ayat Al-Qur’an (haml al-dzâhir ‘ala al-muhtamal al-marjûh).
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Salem, Ahmed, and Muhammad Taufiq. "Manâfidu al-Muharramât ilâ Muntijâti al-Halâl: “Dirâsah Tahlîliyah fî Dhaw’i Ma’âyir Majma’ al-Fiqh al-Islâmî al-Dawlî wa al-Ma’âyir al-Mâlayziah”." AL-IHKAM: Jurnal Hukum & Pranata Sosial 16, no. 1 (June 27, 2021): 230–50. http://dx.doi.org/10.19105/al-lhkam.v16i1.3050.
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This paper examines the changing process of unlawful (haram) materials into a lawful (halal) product according to both International Islamic Fiqh Academy standard and Malaysian standard. To harmonize those two halal standards on certain products, the subdiscipline of fiqh which determines lawful product standardization has put some fundamental sharia laws to clearly distinguish between halal and haram. The changing process is based on so called istihalah, referring to the merge among halal and haram and istihlak or possibility to take rukhshah (legal relief) and easiness to cope with any difficult condition using darurat (emergency causes) and umum al-balwa (common disaster). However, critical points of the standardization method need to well described, mainly on its composition based on shariah rules of halal product. The discussion covers difference opinions on the sharia law to the weak political policy on the Islamic law arrangement for halal product standardization that it is recommended to consider clear and more careful concepts (instead of istihalah, istihlak, darurat and umum al-balwa) in formulating the law.
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Siroj, A. Malthuf. "Konsep Kemudahan dalam Hukum Perspektif Al Quran dan Hadist." AT-TURAS: Jurnal Studi Keislaman 6, no. 2 (December 28, 2019): 1–30. http://dx.doi.org/10.33650/at-turas.v6i2.636.
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Every law has its own features and characteristics that reflect its identity and essence, Islamic law is no exception. One of the peculiarities of Islamic law is that it is rabbani (not man-made), comprehensive, easy, realistic, there is no legal imposition beyond human capability, and it's moderate. The characteristics of Islamic law in addition to showing the value of compassion (mercy), also makes the Sharia brought by the Prophet Muhammad always survives and relevant in every place, time and circumstance. Al-Qur'an and Hadith as two main sources of Islamic teachings explain a lot, both explicitly and implicitly, about the principle of ease in law. This is a form of Islamic attention to the situations and conditions experienced by humans that are relatively different in relation to the practice of Islamic teachings. From the two sources of the Shari'a the scholars formulated a number of rules which substantively contained the spirit of ease in law. So that even in difficult and narrow conditions, Islam guarantees its adherents not to come out of the Shari'a frame with an alternative dispensation called rukhshah.Keywords: Ease, law, rukhshah, al-Qur’an, hadith
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Maulana, Diky Faqih, and Abdul Rozak. "KETETAPAN HUKUM DAN REKONSTRUKSI PARAMETER HILAH PADA PRAKTIK PERBANKAN SYARIAH." Bilancia: Jurnal Studi Ilmu Syariah dan Hukum 15, no. 1 (June 14, 2021): 27–50. http://dx.doi.org/10.24239/blc.v15i1.670.
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Many Islamic bank products and contracts are not in accordance with sharia principles. This research will discuss in detail the related hilah in Islamic banking practices and the differences in bank interest with margins, fees, and profit sharing on Islamic bank financing. This research is a qualitative research which is literature study. The results showed that the use and parameters of hilah in syari'ah banking were different and it could be measured to what extent the practice violated the principles of syari'ah or not. Basically, the profit-sharing system, fees and margins are designed to bridge anti-usury groups, but not a few of the syari'ah banks use law to wrap a product or contract with the syari'ah label because in practice it is far from theory and principle. shari'ah. The standard of hilah, where a contract or product must meet Qasd al-shari ', Qasd al-mukallaf, Wasa'il, Maslahah, Rukhsoh and Azimah. If a contract or product meets the five parameters above then it is categorized as masyru'ah (which is permissible), but if it does not fulfill it, even the opposite, it is classified as mazmumah (which is prohibited).
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Linnaja, Ngatoillah. "INTERNALIZATION OF CHARACTER EDUCATION VALUES IN THE TAREKAT QADIRIYAH WA NAQSYABANDIYAH TEACHING IN AN-NAWAWI PESANTREN BERJAN PURWOREJO." PARAMUROBI: JURNAL PENDIDIKAN AGAMA ISLAM 1, no. 2 (December 20, 2018): 53–64. http://dx.doi.org/10.32699/paramurobi.v1i2.528.
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This study included the type of qualitative research at the An-Nawawi Islamic BoardingSchool in Berjan Purworejo in 2016, by taking primary data through direct interviewswith the managers and administrators of the educational institutions. secondary data,obtained through literature that has relevance to research. The instrument used in this studywas observation, and interviews. The analysis uses deductive, inductive, and descriptivemethods. The results of the study showed: (1) Congregation is a way of referring to asystem of meditation and charity, which is a guide in performing worship in accordancewith the teachings exemplified by the Prophet to the teachers who connect continuouslywithout interruption. Qodiriyah Wa Naqsabandiyah congregation is a combination of twocongregations, namely Qodiriyah and Naqsabandiyah so that it becomes a new tarekat,founded by an Indonesian Sufi named Sheikh Ahmad Khotib Sambas. The teachings ofthis tarekat generally have five main points: First, studying science which deals with theimplementation of all orders, second; accompanying teachers and friends as closely aspossible to see how to do a service, third; abandon all rukhah and ta'wīl to guard andmaintain charity perfection, fourth; keep and use time and fill it with all wirid and prayerin order to strengthen the khusyu'an and hūdur, and fifth; curb yourself not to get out oflust and keep yourself awake; (2) Qodiriyah Wa Naqsyabandiyah Congregation at the An-Nawawi Islamic Boarding School in Berjan Purworejo, the subject matter of its teachingshas not changed, and the genealogy of its leadership is carried out in stages from KH.Achmad Chalwani, from his father KH. Nawawi, from his father, Shaykh Zarkasyi, whostudied with Sheikh Abd al-Karim, a student of the founder of the Sheikh Ahmad KhotibSambas congregation; (3) The Teachings of the Qodiriyah Wa Naqsyabandiyah Orderat an-Nawawi Islamic Boarding School Berjan Purworejo, have a major contribution inshaping the values of the character of the santri, namely: religious, honest, disciplined,hard work, humble, respect for knowledge, and respect and courtesy.
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Maulida, Camelia Rizka. "Konsep Rukhsoh Relevansinya dengan Kaidah Al-Masyaqqah Tajlib Al-Taysir (Studi Kasus pada Peraturan OJK Nomor 11/POJK.03/2020 dan Surat Edaran Nomor S-9/D.05/2020)." Al-Huquq: Journal of Indonesian Islamic Economic Law 2, no. 2 (September 16, 2020): 175. http://dx.doi.org/10.19105/alhuquq.v2i2.3208.
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MZ, Ahmad Faidhi, and Basri I. "Application of Rukhsah Solat by Malaysian Health Care Workers." International Journal of Human and Health Sciences (IJHHS), December 7, 2019, 40. http://dx.doi.org/10.31344/ijhhs.v0i0.158.
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Introduction: Solat (Islamic prayer) is a mandatory act of worship to be performed by Muslim doctors albeit time constraint and dire condition while treating or resuscitating critical patients. Islam has allowed leniency (rukhsah) for such group to fulfill this obligation while executing their responsibility in saving life. This study aims to analyze current practice of rukhsah solat by Muslim health care workers (HCWs) during their critical call of duty.Methods: This is a qualitative study. Document analysis from Islamic jurisprudence (fiqh) references and interviews with expert from both Islamic scholars and clinicians was conducted. Field observation was done to ascertain the practice among HCWs.Results: The study identifies a few indication and reasons for HCWs to apply rukhsah solat, which are determined by their scope and place of duty as well as critical situation of patients. Those who are assigned for prolong operation or taking charge of intensive care unit, emergency and trauma department and labour rooms tend to practice rukhsah solat while on duty. Among types of rukhsah solat performed by HCWs are combining solat (jamak) and replacing solat outside the prayer time (qada’) once they finish the critical task or operation.Conclusion: This study also analyzes current practice of rukhsah solat by HCWs in the light of Islamic jurisprudence (fiqh), hence suggesting recommendation to facilitate such practice to be more bearable among HCWs in accordance to the Objective of Syariah (Maqasid Syariah) and Islamic legal maxim (Qawaid Fiqhiyyah).International Journal of Human and Health Sciences Supplementary Issue: 2019 Page: 40
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J, Hafiz, Dzulkhairi MR, Shamsir MA, and Abu N. "Knowledge, Attitude and Practice towards Religious Obligations among Healthcare Workers in Hospital Langkawi, Malaysia." IIUM Medical Journal Malaysia 15, no. 2 (November 9, 2020). http://dx.doi.org/10.31436/imjm.v15i2.377.
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Introduction: Islamic prayers involve certain physical movements and positions. These positions may be difficult to achieve in Muslim patients who suffer from any illness that limit their physical movements. Therefore, Islam introduced the concept of Rukhsah or exemptions. The objective of this study was to assess the knowledge, attitudes and practices of healthcare workers related to performing prayers during illness. Materials and Methods: A cross sectional study was conducted among 121 healthcare workers in Hospital Langkawi, between 22nd to 24th April 2014. Simple random sampling method was used to select the participants among healthcare workers in Hospital Langkawi to attend a workshop on Rukhsah Ibadah. The participants were given a set of questionnaire to answer and all the data were collected just before the talk began. Results: The majority of the participants 108 (89.3%) were female and more than half of them 74 (61.2%) were staff nurses. The mean age for the participants was 32.4 (SD: 9.42) years. About 73 (60.3%) of the participants have good knowledge, 62 (51.2%) have good attitude and 73 (60.3%) have good practice towards religious obligations and Rukhsah. Bivariate analysis shows no correlation between age and knowledge, attitude and practice score. There was also no correlation seen between knowledge, attitude and practice score. Conclusion: Almost half of the participants have good knowledge, attitude and practice on performing prayers during illness. By conducting proper training and coaching, it is hoped that their level of understanding towards Rukhsah can be improved.
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Ishak, Mohammad Isyraf, and Basri Ibrahim. "Form of Rukhsah For Prayer in Critical Situation." International Journal of Academic Research in Business and Social Sciences 10, no. 4 (April 12, 2020). http://dx.doi.org/10.6007/ijarbss/v10-i4/7139.
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Sapai, Abu Hasan Ashaari, and Basri Ibrahim. "Rukhsah of Prayer for Officials of Flood Victims." International Journal of Academic Research in Business and Social Sciences 10, no. 4 (April 13, 2020). http://dx.doi.org/10.6007/ijarbss/v10-i4/7144.
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Mahmudin, Mahmudin. "RUKHSAH (KERINGANAN) BAGI ORANG SAKIT DALAM PERSPEKTIF HUKUM ISLAM." Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan, October 5, 2018, 65. http://dx.doi.org/10.35931/aq.v0i0.4.
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<p>Dalam perspektif hukum Islam orang yang sakit tetap berkewajiban menjalankan agamanya, selama akalnya masih berfungsi dengan baik (tidak gila), baik kewajiban kepada Allâh ataupun yang berkaitan dengan hak-hak manusia, tetapi aktivitas orang sakit tentunya berbeda dengan orang yang sehat. Syariah Islam memberikan beberapa kemudahan bagi orang yang sakit. Hal ini bertujuan agar orang yang sakit tetap melaksanakan ibadah sesuai dengan kondisi sakit yang dideritanya tanpa beban dan kesulitan. <em>Rukhsah</em> (keringanan) yang diberikan oleh syariat Islam kepada orang yang sakit seperti: bolehnya berbuka puasa pada saat sakit, ataupun melakukan salat dengan posisi yang mampu dilaksanakannnya dan yang lainnya. </p>
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Zulbaidah, Zulbaidah. "RELEVANSI DLARÛRAH DENGAN RUKHSHAH DALAM PENETAPAN HUKUM SYARA‘." Asy-Syari'ah 18, no. 1 (August 31, 2015). http://dx.doi.org/10.15575/as.v18i1.658.
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Dlarûrah is the arrival of a grave danger conditions in human beings, which makes him worry about the damage or something that hurts the soul, limbs, mind, wealth and related to it. When it had to do something that is forbidden or required to leave, or to delay its implementation in order to avoid the difficulties that can befall her prediction for not out of the conditions specified by syarak. When that person is allowed to take the law of rukhshah, which is a relief given by God as a legislator to mukallaf either in the form of implementing something that is forbidden or in the form of leaving something that was ordered. As scavengers in urgent situations that when someone does not find food and left fasting in for a sick person. In this case a person may move from the provisions of general law called ‘azimah and moved to the legal relief referred rukhshah. Therefore dlarûrah is absolutely related with rukhshah, because dlarûrah is not a law, but left dlarûrah law is a trait that allows mukallaf leave ‘azimah and take rukhshah law in which the provisions are measured in accordance with dlarûrah.
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Idris, Muhammad Ammar Harith, and Mohd Anuar Ramli. "Aplikasi Kaedah Fiqh “al-Darurah Tuqaddaru Bi Qadariha” Terhadap Pengambilan Bantuan Makanan oleh Gelandangan." Journal of Fatwa Management and Research, December 31, 2018, 100–112. http://dx.doi.org/10.33102/jfatwa.vol13no1.157.
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The homeless was a group of people who are marginalized in large cities, such as Kuala Lumpur. The existence of them is due to various factors such as urban poverty, family conflict, mental and social symptoms. Arising from these factors, they decided to live on the streets without appropriate residences. In confronting the issue of the homeless, various forms of assistance have been provided either by government agencies or non-governmental organizations, such as the provision of transit accommodation, food distribution and so on. However, the food distribution program that is open to all parties is seen to cause problems in term of ensuring halal food intake for the homeless who are Muslims. An element of doubt on the aspect of halalan ṭayyiban was arised due to the background differences from the parties. Furthermore, the situation of the homeless who depend heavily on help, lead them to accept all kinds of food distributed without careful examination. At some point, some of the difficulties experienced by the homeless puts them in a situation of ‘darurah’(emergency). From the aspect of Islamic law, there is a debate regarding the legal maxim "Al-darurah Tuqaddaru bi Qadariha" (Emergency eliminated in line with the rate). It is designed just to eliminate the element of darurah that exists in a situation. The rukhsah was given to eliminate the element of darurah. However, it must be taken at a rate that only to eliminate the situation of darurah. Therefore, the maxim has been applied toward the intake of food distribution by the homeless. As a result, the application of the maxim is flexible based on the situation. Homeless was given the rukhsah in a desperate situation and feared harm if they did not take the food. However, it cannot be applied when there is a wide selection of food distribution resources especially those from more authoritative and Islamic organizations. In addition, it also does not apply if the food has been described clearly as Halal or otherwise.
ABSTRAK
Golongan gelandangan merupakan satu kelompok masyarakat marginal yang terdapat di bandar-bandar besar, misalnya di Kuala Lumpur. Kewujudan golongan ini adalah disebabkan pelbagai faktor yang menghimpit dan mendesak antaranya adalah kemiskinan bandar, konflik keluarga, gangguan mental dan gejala sosial. Bertitik tolak daripada faktor tersebut, mereka mengambil keputusan untuk tinggal di jalanan tanpa mempunyai tempat tinggal yang tetap dan sesuai. Dalam mendepani isu gelandangan, pelbagai bentuk bantuan telah diberikan kepada golongan gelandangan sama ada oleh agensi kerajaan ataupun pertubuhan bukan kerajaan, misalnya penyediaan penginapan transit, bantuan makanan dan sebagainya. Namun begitu, bantuan makanan yang bersifat terbuka ini dilihat menimbulkan permasalahan dalam pengambilan makanan halal bagi gelandangan yang beragama Islam. Perbezaan latar belakang pihak-pihak yang menghulurkan bantuan makanan dilihat mewujudkan unsur keraguan terhadap aspek halalan tayyiban pada sumber makanan tersebut. Tambahan pula, situasi gelandangan yang bergantung sepenuhnya kepada bantuan menyebabkan mereka menerima segala jenis makanan yang diagihkan tanpa pemeriksaan yang teliti. Beberapa kesulitan yang dialami oleh gelandangan ini meletakkan mereka berada dalam situasi darurat pada suatu keadaan. Dari aspek hukum Islam, terdapat satu kaedah fiqh yang membahaskan perihal darurat antaranya ialah kaedah “Al-Darurah Tuqaddaru bi Qadariha” (Darurat dihilangkan selari dengan kadarnya). Kaedah ini bertujuan menghilangkan unsur darurat yang wujud dalam sesuatu keadaan. Pemberian rukhsah berperanan dalam menghilangkan unsur darurat tersebut. Walau bagaimanapun, berasaskan piawaian pemberian rukhsah, ianya mestilah diambil pada kadar yang dapat menghilangkan darurat itu sahaja. Oleh itu, kaedah fiqh ini telah diaplikasikan ke atas permasalahan dalam pengambilan bantuan makanan oleh gelandangan. Hasilnya, aplikasi kaedah tersebut adalah bersifat fleksibel berdasarkan situasi. Gelandangan diberikan rukhsah untuk mengambil makanan yang diragui sumber penyediaanya sekiranya mereka benar-benar terdesak dan dikhuatiri mendatangkan mudarat jika tidak mengambil makanan tersebut. Namun demikian, kaedah ini tidak boleh diaplikasikan pada beberapa situasi. Antaranya ialah apabila wujud pelbagai pilihan sumber bantuan makanan daripada pihak yang lebih berautoriti dari sudut halal seperti pertubuhan serta sukarelawan Islam. Selain itu, ia juga tidak terpakai sekiranya telah dijelaskan status makanan tersebut yang membezakan di antara halal dengan sebaliknya.
Kata kunci: gelandangan, darurah, rukhsah, makanan halal, halalan tayyiban
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Zaini, Ahmad Faidhi Mohd, and Basri Ibrahim. "Practice of Prayer Rukhsah Implementation among Officials of Critical Medicine in Malaysia." International Journal of Academic Research in Business and Social Sciences 10, no. 4 (April 10, 2020). http://dx.doi.org/10.6007/ijarbss/v10-i4/7142.
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Qotadah, Hudzaifah Achmad. "COVID-19: PRAYERS PERFORMANCE OF MEDICAL TEAM WITHOUT ABLUTION AND TAYAMMUM BASED ON FOUR MADHAB FIQH." SALAM: Jurnal Sosial dan Budaya Syar-i 7, no. 8 (May 25, 2020). http://dx.doi.org/10.15408/sjsbs.v7i8.15620.
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One of the main pillars of Islam is salat, wherein obliging salat, Allah SWT raised Prophet Muhammad SAW directly to the heavens through Isra Mi’raj. Five daily prayers are obligatory duties that must be performed by every Muslim as proof of devotion, obedience, and submission to His command with its requirements and pillars. The essence of salat cannot only be seen in practice but also on its process, such as wudu. Wudu is a procedure to purify the body with water. Wudu is one of the requirements for a valid salat, which is an obligation for every Muslim. Islam is filled with blessings and ease (rukhsah), given by Allah SWT to His Muslim servants. If one cannot perform wudu with water, then Allah SWT gave rukhsah, which is tayammum. A problem occurs if a Muslim unable to perform both wudu and tayammum, Which the COVID-19 healthcare worker is experiencing recently. This article is intended to research the rules in performing salat without wudhu or tayammum for COVID-19 healthcare workers based on four madhhab fiqh. In this research, the researcher uses a full qualitative method and documentation related to the topic of this research, which then will be analyzed descriptively.
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Asman, Asman, and Tamrin Muchsin. "Maqasid al-Shari’ah in Islamic Law Renewal: The Impact of New Normal Rules on Islamic Law Practices during the Covid-19 Pandemic." Mazahib 20, no. 1 (July 12, 2021). http://dx.doi.org/10.21093/mj.v20i1.2957.
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The vast and multidimensional impact of the Covid-19 pandemic has forced all countries to establish policies to prevent the transmission of Covid-19, including Indonesia. Not a few countries are not ready to make decisions to find new, more effective ways to prevent Covid-19. In Islamic law, ijtihad is part of lawmaking in the implementation of worship and muamalah, which solves problems that arise and mitigates policy implementation. This article uses a normative juridical approach to the issue because it can showcase the benefit of Islamic law for humans. Moreover, it aims to generate ideas in the renewal of Islamic law, especially in the implementation of worship and muamalah (social transaction/relation), and inform the government to make decisions that intersect with Islamic law during the Covid-19 pandemic. The focus of this research is how does covid-19 affect the practice of Islamic law in worship and mu`amalah? This study finds that government policies and regulations are currently in line with Islamic law. The most critical considerations in determining the compatibility of government policies and rules with shari’a are maintaining the soul’s safety, maintaining the continuity of religion through rukhshah, and maintaining the economy. Also, the Islamic rulings (fatwa) issued by ulama in response to government policies and rules are expected to guide worship and mu`amalah, build awareness and solidarity of Muslims, and relate to the people’s economy today.Keywords: Maqashid al-Shariah, Islamic law renewal, new normal rules, covid-19
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Yi, Kow Ren, Mohd Jumaidi Md Hashim, Anas Nazhar, Ed Simor Khan Mor Japar Khan, and Low Chooi Leng. "Quantitative Evaluation of Effectiveness of Hospital Mesra Ibadah Course: A Pre-Post Study." IIUM Medical Journal Malaysia 18, no. 2 (January 15, 2020). http://dx.doi.org/10.31436/imjm.v18i2.640.
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Introduction: Solat or prayer, as one of the five pillars of Islam, and it is associated with bio-psycho-social benefits in Muslim patients. Â Many Muslim patients neglected solat while being hospitalized as they are unaware of the convenience (rukhsoh) available for them. Ibadah Friendly Hospital Courses have been conducted in different states of Malaysia to impart knowledge to the hospital staff who can in turn educate their patients. This study aims to construct a content-validated assessment tool and to assess the effectiveness of a state-level Hospital Mesra Ibadah course. Materials and methods: A self-administered questionnaire was constructed and content-validated by a panel of three experts (two religious teachers and one consultant spine surgeon). All 15 questions achieved item-level content validity index (I-CVI) of 1.00 after two rounds of validation. The questionnaires were distributed to participants of a state-level Hospital Mesra Ibadah course to compare the participants’ pre-course test score and post-course test score. Results: A total of 88 participants (48.9%) were included in this study. There was a significant difference in the pre-course test mean score and post-course test mean score among the participants. There was also a significant reduction of unsure answer after the course. There was no significant association found between the gender, place of working and occupations with the pre-post test score difference. Conclusion: This study demonstrates that the Hospital Mesra Ibadah course is effective in imparting as well as consolidating the knowledge among participants, hence it should be routinely organized to benefit more participants.
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Garwan, Muhammad Sakti. "RESEPSI MASYARAKAT TIMUR INDONESIA TENTANG “SOPI” (REINTERPRETASI TERHADAP EMPAT SERANGKAI AYAT KHAMAR)." Living Islam: Journal of Islamic Discourses 3, no. 2 (December 31, 2020). http://dx.doi.org/10.14421/lijid.v3i2.2468.
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In this paper contains and describes how the people of Eastern Indonesia in the reception of verses about khamar, namely in an-Nahl (16): 67, QS. al-Baqarah (2): 219, QS. al-Maidah (5): 90, and QS. an-Nisa (4): 43. In the general view ofscholars khamar or the like, sopi is indeed something that is unlawful. This issue then raises problems in the lives of Eastern Indonesian people, who regard khamar or sopi as a symbol of brotherhood, encouragement of tradition and a turning wheel of the people's economy. This paper is qualitative in nature, combining library research and field research. The data in this paper were collected by observation techniques, and interviews were then analyzed using the analysis of the phenomenology of Edmund Husserl, with religious leaders, and traditional leaders as research subjects. This paper contains the formulation of the problem (1) How is the reception of Eastern Indonesian people about theverse khamar in the Qur’an? (2) What is the perception of the community in distinguishing mudharat and the benefits of drinks khamar? They show of community reception through four verses attention to three aspects, symbolizing brotherhood, tradition and players encouragement economy of the community, in the reception also showed a reinterpretation of the meaning of the verse of the Qur’an, in particular paragraph of the law to drink alcohol or gin, which in the science of usul fiqh can be categorized as a rukhshah, that is, a codification of law that is given shari'ah for the mukallaf who has difficulty in carrying out the taklif that is imposed on him.